The beatitudes

2. Works are the touch-stone of faith: Show me Aphor. 2 thy faith by thy works, Jam. 2.18.^* Works are faiths letters of credence to show; if, saith Saint Bernard, thou seest a man in operibus strenuum, full of good works, then by the Rule of charity thou art not to doubt of his faith: We judge of the health of the body by the pulse, where the blood stirs and operates; O Christian, judge of the health of thy faith by the pulse of mercy and charitableness; it is with faith, as with a Deed in Law; To make a Deed valid, there are three things requisite; the Writing, the Seal, the Witnesses; so for the trial and confirmation of faith there must be these three things; the Writing, the Word of God; the Seal, the Spirit of God; the Witnesses, good works. Bring your faith to this Scripture-touch-stone; faith doth justify works, works do testify faith.

2. Works are the touch-stone of faith: Shew me Aphor. 2 thy faith by thy works, Jam. 2.18.^* Works are faiths letters of credence to shew; if, saith Saint Bernard, thou seest a man in operibus strenuum, full of good works, then by the Rule of charity thou art not to doubt of his faith: We judge of the health of the body by the pulse, where the blood stirs and operates; O Christian, judge of the health of thy faith by the pulse of mercy and charitableness; it is with faith, as with a Deed in Law; To make a Deed valid, there are three things requisite; the Writing, the Seal, the Witnesses; so for the tryal and confirmation of faith there must be these three things; the Writing, the Word of God; the Seal, the Spirit of God; the Witnesses, good works. Bring your faith to this Scripture-touch-stone; faith doth justifie works, works do testifie faith.

1. *Sicut se res habet ad esse, ita ad operari. Aquin.

3. Works do honour faith; these fruits adorn the Aphor. 3 Trees of righteousness; let the liberality of thy hand (saith Clemens Alexandrinus) be the ornament of thy faith, and wear it as an holy bracelet about thy wrists. ⟨p. 202⟩Job 29.15. I was eyes to the blind, and feet was I to the lame; I put on righteousness, and it clothed me; my judgement was as a Robe and a Diadem. While Job was the poor's Benefactor and Advocate, this was the Ensign of his honour, it clothed him as a Robe, and crowned him as a Diadem. This is that takes off the odium and obloquy, and makes others speak well of Religion, when they see good works as hand-maids waiting upon this Queen.

3. Works do honour faith; these fruits adorn the Aphor. 3 Trees of righteousness; let the liberality of thy hand (saith Clemens Alexandrinus) be the ornament of thy faith, and wear it as an holy bracelet about thy wrists. ⟨p. 202⟩Job 29.15. I was eyes to the blind, and feet was I to the lame; I put on righteousness, and it cloathed me; my judgement was as a Robe and a Diadem. While Job was the poors Benefactor and Advocate, this was the Ensign of his honour, it cloathed him as a Robe, and crowned him as a Diadem. This is that takes off the odium and obloquy, and makes others speak well of Religion, when they see good works as hand-maids waiting upon this Queen.

Aphor. 4 4. Good works are in some sense more excellent than faith; in two respects.

1. *Fidei est accipere, charitatis distribuere. Aug.

2. Good works are more visible and conspicuous than faith. Faith is a more occult grace, it may lie hid in the heart and not be seen; but when works are joined with it, now it shines forth in its native beauty; though a Garden be never so decked with Flowers, yet they are not seen till the light comes; so the heart of a Christian may be enriched with faith, but it is like a Flower in the night, it is not seen till works come; when this light shines before men, then faith appears in its orient colours.

2. Good works are more visible and conspicuous than faith. Faith is a more occult grace, it may lie hid in the heart and not be seen; but when works are joyned with it, now it shines forth in its native beauty; though a Garden be never so decked with Flowers, yet they are not seen till the light comes; so the heart of a Christian may be enriched with faith, but it is like a Flower in the night, it is not seen till works come; when this light shines before men, then faith appears in its orient colours.

SECT. 7.

A check to the unmerciful.

2. IF this be the Effigies of a good man, that he is of a Use 2 merciful disposition, then it doth sharply reprove those that are far from this temper; Reproof. their hearts are like the scales of the Leviathan, shut up together as with a close seal, Job 41.15. They move only within their own circle, but do not indulge the necessities of others;¹ they have a flourishing Estate, but like him in the Gospel, they have a withered hand, and cannot stretch it out to good uses. They have all, quoad [Greek or Hebrew], not quoad [Greek or Hebrew], these are a Kin to the Churl Nabal. 1 Sam. 25.11. Shall I take my bread, and my water, and give it unto men whom I know not whence they be? It was said of the Emperor Pertinax, he had a large Empire, but a narrow scanty heart^*.

2. IF this be the Effigies of a good man, that he is of a Use 2 merciful disposition, then it doth sharply reprove those that are far from this temper; Reproof. their hearts are like the scales of the Leviathan, shut up together as with a close seal, Job 41.15. They move only within their own circle, but do not indulge the necessities of others;¹ they have a flourishing Estate, but like him in the Gospel, they have a withered hand, and cannot stretch it out to good uses. They have all, quoad 〈non-Latin alphabet〉, not quoad 〈non-Latin alphabet〉, these are a Kin to the Churl Nabal. 1 Sam. 25.11. Shall I take my bread, and my water, and give it unto men whom I know not whence they be? It was said of the Emperour Pertinax, he had a large Empire, but a narrow scanty heart^*.

1. 1Job 41.15.
2. *Augustum imperium, angustum animum.

There was a Temple at Athens, which was called the Temple of mercy, it was dedicated to charitable uses; and it was the greatest reproach to upbraid one with this, that he had never been in the Temple of mercy; 'tis the greatest disgrace to a Christian to be unmerciful: Covetous men while they enrich themselves, they debase themselves, setting up a Monopoly, and committing Idolatry with Mammon; thus making themselves lower than their angels, as God made them lower than his Angels. In the time of Pestilence it is sad to have your houses shut up, but it is worse to have your hearts shut up. How miserable is it to have a Sea of sin, and not a drop of mercy? Covetous hearts like the Leviathan, are firm as a stone, Job 41.24. One may as well extract oil out of a flint, as the golden oil of charity out of their flinty hearts. The Philosopher saith, that ⟨p. 204⟩the coldness of the heart is a presage of death^*: When mens affections to works of mercy are frozen, this coldness at heart is ominous, and doth sadly portend that they are dead in sin. We read in the Law that the Shell-fish was accounted unclean; this might probably be one Reason, because the meat of it was enclosed in the Shell, and it was hard to come by. They are to be reckoned among the unclean, who enclose all their Estate within the Shell of their own Cabinet, and will not let others be the better for it. How many have lost their souls by being so saving!

There was a Temple at Athens, which was called the Temple of mercy, it was dedicated to charitable uses; and it was the greatest reproach to upbraid one with this, that he had never been in the Temple of mercy; 'tis the greatest disgrace to a Christian to be unmerciful: Covetous men while they enrich themselves, they debase themselves, setting up a Monopoly, and committing Idolatry with Mammon; thus making themselves lower than their angels, as God made them lower than his Angels. In the time of Pestilence it is sad to have your houses shut up, but it is worse to have your hearts shut up. How miserable is it to have a Sea of sin, and not a drop of mercy? Covetous hearts like the Leviathan, are firm as a stone, Job 41.24. One may as well extract oyle out of a flint, as the golden oyle of charity out of their flinty hearts. The Philosopher saith, that ⟨p. 204⟩the coldness of the heart is a presage of death^*: When mens affections to works of mercy are frozen, this coldness at heart is ominous, and doth sadly portend that they are dead in sin. We read in the Law that the Shell-fish was accounted unclean; this might probably be one Reason, because the meat of it was inclosed in the Shell, and it was hard to come by. They are to be reckoned among the unclean, who inclose all their Estate within the Shell of their own Cabinet, and will not let others be the better for it. How many have lost their souls by being so saving!

1. *Cord infrigidato, moritur animal.Corde infrigidato, moritur animal.

There are some who perhaps will give the poor good words, and that is all^*; Jam. 2.15. If a brother or sister be naked, and destitute of food, and one of you say to them, Depart in peace, be ye warmed and filled, notwithstanding you give them not those things which are needful, what doth it profit? Good words are but a cold kind of charity^*, the poor cannot live as the Chameleon upon this Air; let your words be as smooth as oil, they will not heal the wounded; let them drop as the honey-comb, they will not feed the hungry. 1 Cor. 13.1. Though I speak with the tongue of Angels, and have not charity, I am but as a tinkling Cymbal. 'Tis better to be Charitable as a Saint, than Eloquent as an Angel. Such as are cruel to the poor, let me tell you, you unchristian your selves; unmercifulness is the sin of the Heathen, Rom. 1.31. While you put off the bowels of Mercy, you put off the badge of Christianity. Saint Ambrose saith, that when we relieve not one whom we see ready to perish with hunger, we are guilty of his death^*. If this Rule hold true, there are more guilty of the breach of the sixth Commandment, than we are aware of. St. James speaks a sad word, Jam. 2, 13. For he shall have judgement without mercy, that showed no mercy. How do they ⟨p. 205⟩think to find mercy from Christ, who never showed mercy to Christ in his members? Dives denied Lazarus a crumb of bread, and Dives was denied a drop of water: At the last day behold the sinners Indictment; Matth. 25.42. I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink. Christ doth not say Ye took away my meat, but Ye gave me none, ye did not feed my members; then follows the sentence, Ite maledicti, Depart from me ye cursed. When Christs poor come to your doors, and you bid them Depart from you, the time may come when you shall knock at heaven gate, and Christ will say, Go from my door, Depart from me ye cursed.

There are some who perhaps will give the poor good words, and that is all^*; Jam. 2.15. If a brother or sister be naked, and destitute of food, and one of you say to them, Depart in peace, be ye warmed and filled, notwithstanding you give them not those things which are needful, what doth it profit? Good words are but a cold kind of charity^*, the poor cannot live as the Camelion upon this Ayre; let your words be as smooth as oyle, they will not heal the wounded; let them drop as the honey-comb, they will not feed the hungry. 1 Cor. 13.1. Though I speak with the tongue of Angels, and have not charity, I am but as a tinkling Cymbal. 'Tis better to be Charitable as a Saint, than Eloquent as an Angel. Such as are cruel to the poor, let me tell you, you unchristian your selves; unmercifulness is the sin of the Heathen, Rom. 1.31. While you put off the bowels of Mercy, you put off the badge of Christianity. Saint Ambrose saith, that when we relieve not one whom we see ready to perish with hunger, we are guilty of his death^*. If this Rule hold true, there are more guilty of the breach of the sixth Commandment, than we are aware of. St. James speaks a sad word, Jam. 2, 13. For he shall have judgement without mercy, that shewed no mercy. How do they ⟨p. 205⟩think to find mercy from Christ, who never shewed mercy to Christ in his members? Dives denied Lazarus a crumb of bread, and Dives was denied a drop of water: At the last day behold the sinners Inditement; Matth. 25.42. I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink. Christ doth not say Ye took away my meat, but Ye gave me none, ye did not feed my members; then follows the sentence, Ite maledicti, Depart from me ye cursed. When Christs poor come to your doors, and you bid them Depart from you, the time may come when you shall knock at heaven gate, and Christ will say, Go from my door, Depart from me ye cursed.

1. *[Greek or Hebrew]. Ignat.〈non-Latin alphabet〉. Ignat.
2. *Veritas fundatur in aliquo esse.
3. *Pasce fame morientem; si non paveris, occi•isti. Ambr.

In short, Covetousness is a foolish sin; God gave the Rich man in the Gospel that appellation, [Greek or Hebrew], Thou fool, Luk. 12.20. The Covetous man doth not enjoy what he doth possess; he embitters his own life, he discruciates himself with care, either how to get, or how to increase, or how to secure an Estate; and what is the issue and result? often as a just reward of sordid penuriousness, God doth blast and wither him in his outward Estate: That saying of Gregory Nazianzene ^*is to be seriously weighed, God many times lets the Thief take away, and the Moth consume that which is injuriously and unmercifully with-held from the poor.

In short, Covetousness is a foolish sin; God gave the Rich man in the Gospel that appellation, 〈non-Latin alphabet〉, Thou fool, Luk. 12.20. The Covetous man doth not enjoy what he doth possess; he imbitters his own life, he discruciates himself with care, either how to get, or how to increase, or how to secure an Estate; and what is the issue and result? often as a just reward of sordid penuriousness, God doth blast and wither him in his outward Estate: That saying of Gregory Nazianzene ^*is to be seriously weighed, God many times lets the Thief take away, and the Moth consume that which is injuriously and unmercifully with-held from the poor.

1. *[Greek or Hebrew], &c.〈non-Latin alphabet〉, &c.

Before I leave this Use, I am sorry that any who go for honest men, should be brought into the Indictment; I mean, that any Professors should be impeached as guilty of this sin of covetousness and unmercifulness. Sure I am Gods Elect, put on bowels, Col. 3.12. I tell you, these devout Misers are the reproach of Christianity; they are wens and spots in the face of Religion. I remember Aelian in his History, reports that in India there is a Griffin having four feet and wings, his Bill like ⟨p. 206⟩the Eagles; 'tis hard whether to rank him among the Beasts, or the Fowl: So I may say of penurious Votaries, they have the wings of profession, by which they seem to fly to heaven, but the feet of Beasts, walking on the Earth, and even licking the dust; 'tis hard where to rank these, whether among the godly, or the wicked: Oh take heed, that seeing your Religion will not destroy your Covetousness, at last your Covetousness doth not destroy your Religion. The Fabulist tells a Story of the Hedge-hog, that came to the Coney-Burroughs in stormy weather, and desired Harbour, promising that he would be a quiet Guest; but when once he had gotten entertainment, he did set up his prickles, and did never leave till he had thrust the poor Coneys out of their Burroughs: So Covetousness, though it hath many fair pleas to insinuate, and wind it self into the heart, yet as soon as you have let it in, this Thorn will never leave pricking till it hath choked all good beginnings, and thrust all Religion out of your hearts.

Before I leave this Use, I am sorry that any who go for honest men, should be brought into the Inditement; I mean, that any Professors should be impeached as guilty of this sin of covetousness and unmercifulness. Sure I am Gods Elect, put on bowels, Col. 3.12. I tell you, these devout Misers are the reproach of Christianity; they are wens and spots in the face of Religion. I remember Aelian in his History, reports that in India there is a Griffin having four feet and wings, his Bill like ⟨p. 206⟩the Eagles; 'tis hard whether to rank him among the Beasts, or the Fowle: So I may say of penurious Votaries, they have the wings of profession, by which they seem to flie to heaven, but the feet of Beasts, walking on the Earth, and even licking the dust; 'tis hard where to rank these, whether among the godly, or the wicked: Oh take heed, that seeing your Religion will not destroy your Covetousness, at last your Covetousness doth not destroy your Religion. The Fabulist tells a Story of the Hedge-hog, that came to the Coney-Burroughs in stormy weather, and desired Harbour, promising that he would be a quiet Ghuest; but when once he had gotten entertainment, he did set up his prickles, and did never leave till he had thrust the poor Coneys out of their Burroughs: So Covetousness, though it hath many fair pleas to insinuate, and wind it self into the heart, yet assoon as you have let it in, this Thorn will never leave pricking till it hath choaked all good beginnings, and thrust all Religion out of your hearts.

SECT. 8.

Persuading to mercifulness.

Perswading to mercifulness.

Use 3 Use 3 I Proceed next to the Exhortation, to beseech all Christians to put on bowels of mercies,¹ be ready to indulge the miseries and necessities of others, Saint Ambrose calls charity the sum of Christianity; and the Apostle makes it the very definition of Religion, James 1. ult. Pure Religion, and undefiled before God, and the Father, is this, to visit the fatherless and the widows in their affliction. The Hebrew word for poor [Greek or Hebrew] seu, [Greek or Hebrew] signifies one that is empty, or drawn dry^*. So the ⟨p. 207⟩poor are exhausted of their strength, beauty, substance, like Ponds they are dried up; therefore let them be filled again with the silver streams of Charity. The poor are tanquam in Sepulchro, as it were in the Grave, the comfort of their life is buried; Oh Christians, help with your merciful hands to raise them out of the Sepulchre: God sendeth his springs into the valleys, Psal. 104.10. Let the springs of your liberality run among the valleys of poverty; your sweetest and most benign influences should fall upon the lower grounds: What is all your seeming devotion without bounty and mercifulness? I have known many saith Basil, pray and fast, but relieve not such as are in distress; they are for a zeal that will put them to no charges^*: What are they the better (saith he) for all their seeming virtue? we read the incense was to be laid upon the fire, Lev. 16.13. The flame of Devotion must be perfumed with the incense of Charity. Aaron was to have a Bell and a Pomegranate; the Pomegranate, as some of the Learned observe, was a Symbol of good works. They want the Pomegranate (saith Gregory Nazianzene) who have no good works. The wise men did not only bow the knee to Christ, but present him with gold, myrrh, and frankincense, Matth. 2.11. Pretences of zeal are insufficient; we must not only worship Christ, but bestow something upon his members; this is to present Christ with gold and frankincense. Isaac would not bless Jacob by the voice, but he feels and handles him, and supposing them to be Esau's hands, he blessed him. God will not bless men by their voice, their loud prayers, their devout discourses; but if he feel Esau's hands, if their hands have wrought good works, then he blesseth them.

Use 3 Use 3 I Proceed next to the Exhortation, to beseech all Christians to put on bowels of mercies,¹ be ready to indulge the miseries and necessities of others, Saint Ambrose calls charity the summe of Christianity; and the Apostle makes it the very definition of Religion, James 1. ult. Pure Religion, and undefiled before God, and the Father, is this, to visit the fatherlesse and the widows in their affliction. The Hebrew word for poor 〈non-Latin alphabet〉 seu, 〈non-Latin alphabet〉 signifies one that is empty, or drawn dry^*. So the ⟨p. 207⟩poor are exhausted of their strength, beauty, substance, like Ponds they are dryed up; therefore let them be filled again with the silver streams of Charity. The poor are tanquam in Sepulchro, as it were in the Grave, the comfort of their life is buried; Oh Christians, help with your merciful hands to raise them out of the Sepulchre: God sendeth his springs into the vallies, Psal. 104.10. Let the springs of your liberality run among the vallies of poverty; your sweetest and most benigne influences should fall upon the lower grounds: What is all your seeming devotion without bounty and mercifulness? I have known many saith Basil, pray and fast, but relieve not such as are in distress; they are for a zeal that will put them to no charges^*: What are they the better (saith he) for all their seeming vertue? we read the incense was to be laid upon the fire, Lev. 16.13. The flame of Devotion must be perfumed with the incense of Charity. Aaron was to have a Bell and a Pomgranate; the Pomgranate, as some of the Learned observe, was a Symbol of good works. They want the Pomgranate (saith Gregory Nazianzene) who have no good works. The wise men did not only bow the knee to Christ, but present him with gold, myrrhe, and franckincense, Matth. 2.11. Pretences of zeal are insufficient; we must not only worship Christ, but bestow something upon his members; this is to present Christ with gold and frankincense. Isaac would not bless Jacob by the voyce, but he feels and handles him, and supposing them to be Esau's hands, he blessed him. God will not bless men by their voyce, their loud prayers, their devout discourses; but if he feel Esau's hands, if their hands have wrought good works, then he blesseth them.

1. 1Exhort.
2. *Exhaustus, opibus attenuatus. Drusius.
3. *[Greek or Hebrew]. Basil.〈non-Latin alphabet〉. Basil.

Let me exhort you therefore to deeds of mercy, let your fingers drop with the myrrh of liberality^*; sow ⟨p. 208⟩your golden seed; in this sense it is lawful to put out your money to use, when you lay it out for good uses: Remember that excellent saying of Saint Austin, Give those things to the poor which you cannot keep,^* that you may receive those things which you cannot lose †. There are many occasions of exercising your mercifulness. Pauper ubique jacet. — Hear the Orphans cry, pity the Widows tears. Some there are who want employment, it would do well to set their Wheel a going: Others, who are past employment; be as eyes to the blind, and feet to the lame: Some, whole Families are sinking, if some merciful hand doth not help to shore them up. Before I press Arguments to liberality and munificence, there are three Objections lie in the way which I shall endeavour to remove.

Let me exhort you therefore to deeds of mercy, let your fingers drop with the myrhe of liberality^*; sowe ⟨p. 208⟩your golden seed; in this sense it is lawful to put out your money to use, when you lay it out for good uses: Remember that excellent saying of Saint Austin, Give those things to the poor which you cannot keep,^* that you may receive those things which you cannot lose †. There are many occasions of exercising your mercifulness. Pauper ubique jacet. — Hear the Orphans cry, pity the Widows tears. Some there are who want employment, it would do well to set their Wheel a going: Others, who are past employment; be as eyes to the blind, and feet to the lame: Some, whole Families are sinking, if some merciful hand doth not help to shore them up. Before I press Arguments to liberality and munificence, there are three Objections lie in the way which I shall endeavour to remove.

1. *Si desit charitas, frustra habentur caetera. Aug.
2. *Da quod non potes retinere, ut recipias quod non potes ami• tere.